WHY METROPOLITAN KIRYKOSí
SYNOD IS THE REAL GENUINE ORTHODOX CHURCH OF GREECE, AND WHY THE
NICHOLAITANS ARE UNCANONICAL

[Just to clear up this
mistaken attitude against Metropolitan Kirykos that I see on this page
[[a
web-page elsewhere]], here is the history that explains why Metropolitan
Kirykos' Synod is the ONLY, REAL, VALID Genuine Orthodox Church of
Greece.]

In 1970, the then Archimandrite Christodoulos
Paraskevaidis (later "Archbishop" of Athens of the New
Calendarists) prepared a dossier in which he devised "the solution
of the Old Calendarist problem". He made it his special task of one
day joining up all the old calendarist groups and submitting them to
either the Patriarchate of Jerusalem or Moscow, or to the local Church
of Greece, in order to place all Greek Old Calendarists within the realm
of "canonical" Orthodoxy, which for us is nothing more than a
Synagogue of Satan, the false "Orthodoxy" of the Contemporary
NEW CALENDARIST ECUMENISM. This idea of submitting the Greek Old
Calendarists to the power of "World Orthodoxy" is what we call
OLD CALENDARIST ECUMENISM. For this specific task,
"Archimandrite" Christodoulos employed the New Calendarist
theologian, SAKARELLOS, as his mouth-piece and agent. For this reason,
Bishop Galaction of Peristeri rightfully called Sakarellos "Satanellos."

Since the Florinites trace their apostolic
succession from a New Calendarist ("Bishop" Teofil Ionescu),
and from the ROCOR, which during the time of the consecration (1960) was
in full ecclesiastical communion with the New Calendarists and
"World Orthodoxy", on this basis, the Florinite Synod could
easily be reconciled with World Orthodoxy, since their own apostolic
succession is of New Calendarist Ecumenist origin, and is therefore
"canonical" in the eyes of the New Calendarists.

The Matthewites, on the other hand, trace their
Apostolic Succession from the three original hierarchs of the Genuine
Orthodox Church of Greece, who, in 1935, consecrated Bishop Matthew of
Bresthena. In 1948, Bishop Matthew of Bresthena consecrated Bishop
Spyridon of Trimythus, for the martyric Genuine Orthodox Church of
Cyprus, which until then did not have any bishops since the schism of
1924. Together with Spyridon, Bishop Matthew then consecrated three
other hierarchs. Several consecrations then led to the establishment of
a 13-member Synod, which officially anathematised Freemasonry in 1949,
anathematised New Calendarism and Ecumenism in 1954 and 1958,
anathematised Chiliasm in 1963, and Ecumenism in 1968 [and later in
1985].

This Confession of Faith and Apostolic
Succession of the Matthewite Synod was always pure and unwavering, and
without compromise. This proved to be a STUMBLING BLOCK for the New
Calendarists, and especially for "Archimandrite" Christodoulos
Paraskevaidis and his assistant, Sakarellos, who could not by any means
"reconcile" the Matthewites to "World Orthodoxy" for
as long as the Matthewite Confession and Apostolic Succession remained
intact. In order to bring this stronghold to destruction, the dark
powers of OLD CALENDARIST ECUMENISM devised a plan to compromise the
Confession and Apostolic Succession of the Matthewite Synod.

In 1969, the up-until-then New Calendarist
Archimandrite Kalliopios, created his own church entity, registered with
the department of cults in the Greek Government, and called it the
"Greek Church of the Genuine Orthodox Christians." He then
SECRETLY entered under the omophorion of the Matthewite Bishop Kallistos
of Corinth, and began convincing Bishop Kallistos, Abbess Makaria, and
Fr. Eugene Tombros to begin correspondence with Panteleimon of Boston
and Holy Transfiguration Monastery, in order to establish communion with
the Russian Orthodox Church Abroad. Archimandrite Kalliopios, being an
agent of Archimandrite Christodoulos and the New Calendarist State
Church, acted with the ultimate aim of submitting both the Matthewite
Synod and the Florinite Synod to his newly-created,
government-recognized business entity, which he could then submit
directly to the hands of the New Calendarist State Church of Greece.

Bishop Kallistos of Corinth then began
correspondence with Panteleimon of Boston from 1969, and after two
years, in 1971, Kallistos addressed the Matthewite Synod under the
presidency of Bishop Andrew of Patras, as to whether he can travel to
America to "enlighten the Russians Abroad, and join them with the
Genuine Orthodox Church." The Holy Synod discussed the issue and
decided to send Bishops Kallistos of Corinth, Epiphanios of Kition and
Protopriest Eugene Tombros to America to meet with the Russian Bishops.
However, Archimandrite Kalliopios, who was not even a member of the
Synod, also travelled along with the Matthewite delegation, serving as a
spy for the Florinites and New Calendarists.

In the opinion of the ROCOR Synod, the Apostolic
Succession of the Matthewite Synod was valid, as single-handed
consecration had been practised in times of necessity in the history of
the Church, and had even been employed in the consecration of various
ROCOR hierarchs. For instance, Bishop Philaret of Brisbane was
single-handedly consecrated by the ROCOR Archbishop of Australia, while
a second bishop, the Greek Bishop of New Zealand, only attended the
enthronement ceremony days later. After this single-handed consecration,
the ROCOR Archbishop of Australia together with the newly-consecrated
Bishop Philaret departed for New York, after which, Bishop Philaret was
elected Metropolitan. No "cheirothesia" or even "prayer
of absolution" was ever required. The ROCOR also performed
single-handed consecrations in future events, such as the consecration
of Lazar of Tambov by Barnabas of Cannes. Anyway, in 1971, the ROCOR
Synod of Bishops heard the Matthewite Confession of Faith, accepted it
as ORTHODOX and as their own, and immediately embraced the Matthewite
bishops with a thrice-holy kiss, accompanied by several tears of joy by
all the hierarchs and clergy present.

However, when Archbishop Auxentius of the
Florinite Synod was informed of the above event, he was angered and
wrote an official Encyclical denouncing the ROCOR as uncanonically
accepting the Matthewites in full rank. The Florinites refused to accept
the validity of the Matthewite Apostolic Succession, and insisted upon
"a plain cheirothesia in the form of a prayer of absolution."
This is found in the Synodal Records of the Florinite Synod, in which
the dossier of Fr. Victor Matthaiou, described this "plain
cheirothesia" (apli cheirothesia) without consecration prayers, as
being his solution to the "Matthewite problem." The Florinite
Synod accepted this solution, and Archbishop Auxentius together with two
of his Bishops officially travelled to New York and presented this
dossier to the ROCOR Synod. The ROCOR Synod then placed Bishop Laurus of
Manhattan in charge of studying the issue, and although the ROCOR Synod
had already received the Matthewite Bishops in full rank, they needed to
somehow please the Florinites. Therefore, the ROCOR Synod asked the
Matthewite delegation to write a letter requesting that the ROCOR Synod
examine and pass judgement on the validity or lack thereof of the
single-handed consecration of 1948. The ROCOR Synod gave the task to
Bishop Laurus of Manhattan, who studied the dossier provided by the
Florinite Synod, and devised a plan that would please the Florinite
Synod, while keeping the Matthewite Synod in the dark about who was
responsible for the abovementioned decision.

Thus it was decided that the Florinite Synod's
request that a "plain cheirothesia" be read on the Matthewite
Bishops Kallistos and Epiphanios, being in the form of a prayer of
absolution, without consecration prayers. When the Matthewite delegation
asked, "Is this a cheirothesia as upon schismatics? We are not
schismatics!" the reply was that "No, this is only a prayer of
absolution, like one read in confession, a plain cheirothesia without
any consecration prayers." Only with this understanding, the
Matthewite delegation, for reasons of extreme economy, and in utter
humility, accepted this decision, in order to bring an end to the
Florinite schism, and to remove the silly point/excuse the Florinites
always used for their division from the Holy Synod, and their
re-establishment of their own parasynagogue with the uncanonical
consecration of the deposed former Matthewite Akakios Papas as first
"Archbishop" of the Florinite faction in 1960.

The concelebrations and prayers of absolution
then occurred in Boston, and the Matthewite delegates returned to
Greece. On the night Bishops Kallistos and Epiphanios, and Fathers
Eugenios and Kalliopios returned to Greece, among those who received
them were the Matthewite theologians Eleutherios Gkoutzidis and the then
Menas Kontogiannis (now Bishop Kirykos). The delegates who returned from
America clearly stated that they had neither compromised the Confession
nor the Apostolic Succession, and that the ROCOR had embraced the
Matthewite confession and was henceforth Orthodox, and that the prayers
read in Boston were only prayers of absolution, such as read in
confession, and not real cheirothesias. They were only in the outward
form a plain cheirothesia in order for the ROCOR to please the
Florinites. Thus the outward form appeared as a cheirothesia, but the
prayers read were only prayers of absolution, so as not to blaspheme the
Apostolic Succession of the Genuine Orthodox Church. Under this guise,
the Matthewite delegation had accepted the prayers in Boston, and under
this guise, the Matthewite Bishops in Greece had received the delegation
into communion. Had the delegation stated that they compromised their
faith and blasphemed their Apostolic Succession, they would have been
deposed and excommunicated by the Matthewite Synod.

It has been stated by various Matthewite
hierarchs who claim to be witnesses to this event, that on October
15/28, 1971, the Matthewite Synod then met for a concelebration, and
during the DOXOLOGY (end of Orthros, before beginning of Liturgy), with
the Royal Doors being closed, Bishop Andrew of Patras (having previously
received the prayer of absolution) read prayers of absolution on the
remaining bishops of the Matthewite Synod. These were clearly not
"cheirothesias", because: Firstly, Archbishop Andrew read
these prayers of absolution alone, not with the assistance of other
bishops. Secondly, the prayers were read on all bishops on the same day,
whereas cheirothesias require separate days for each bishop. Thirdly,
the prayer was read during the Great Doxology, before Liturgy, whereas
cheirothesias are read during the Divine Liturgy. Fourthly, the prayer
was read with the Royal Doors shut, whereas cheirothesias require the
Royal Doors to be open. Fifthly, and most importantly, the content of
the prayer that was read was one of absolution, and not a prayer of
consecration.

However, the two remaining bishops of the
Matthewite Synod, Gregory of Messenia and John of Thebes, refused to
accept even this "prayer of absolution", even if it wasn't a
real cheirothesia, because they still viewed it as a betrayal, and some
sort of scheme of the New Calendarists and Florinites, to compromise the
Faith. Yet regardless, these two bishops still constituted full
canonical members of the Synod, and were able to concelebrate with the
remaining hierarchs without being considered "un-corrected."
Basically, no cheirothesias whatsoever were read in Greece, but only
prayers of absolution, and even these were only accepted by great
economy and humility, for the sake of bringing the schismatic Florinites
back to the fold of the Church. The Holy Synod was unaware that the New
Calendarists, Christodoulos, Kalliopios and Sakarellos, and the
betrayers within the Synod (Eugenios Tombros, Kallistos Makris, etc) had
other plans, to fulfil the desires of Old Calendarist Ecumenism.

In 1974, the Florinites revealed the text of the
decision of the ROCOR Synod of 1971, regarding the so-called
"cheirothesias." The Florinites were using this document to
portray the cheirothesias as being something substantial and actual,
with prayers of consecration, which was never the case. Rumours began to
be spread that the ROCOR had supposedly "re-consecrated" the
Matthewites. The New Calendarists and the inventors of "Old
Calendarist Ecumenism" were pleased with this, as they could use
the "cheirothesias" as a means to submit the Matthewites to
World Orthodoxy. How? If the Matthewites now supposedly derive their
apostolic succession from the ROCOR, which in turn is
"recognized" by World Orthodoxy, then the Matthewites can be
recognized by the rest of World Orthodoxy and forced to submit to one of
the Patriarchates.

The Matthewite Synod then met in an
extraordinary council and questioned the Matthewite delegates as to why
they did not reveal the ROCOR's "Decision" of 1971 which spoke
of an actual cheirothesia. It was then officially confirmed that no
cheirothesia ever took place in Greece, but only prayers of absolution,
and even these were not read on all hierarchs. Also, the Matthewite
delegates to Boston were questioned as to whether they betrayed the
Confession of Faith or Apostolic Succession in September of 1971, but
they all denied having done so, stating that they too only received
prayers of absolution. The report of Bishops Kallistos and Nicholas was
then read, after which it was decided that the Matthewite Synod would
break communion with the ROCOR, since the ROCOR failed to confirm its
Confession of Faith in writing (that the Ecumenists are schismatics with
invalid mysteries).

In 1976, at an extraordinary council, the
Matthewite Synod officially declared its decision of 1974 to sever
communion with the ROCOR. It sent official Encyclicals both to the ROCOR
Synod itself, and also to the faithful clergy and laity of the Genuine
Orthodox Church.

In the late 1970s and earlier,
"Archimandrite" Christodoulos Paraskevaidis (who in 1974 had
become "Metropolitan" of Demetrias of the New Calendarist
State Church) again published his dossier on the Solution of the Old
Calendarist Problem. He stated that the Matthewites could be received
into communion by the State Church of Greece based on the
"cheirothesia of 1971", as if there ever was such a thing, and
as if the Matthewite Synod's Apostolic Succession is based on the ROCOR,
as opposed to the Succession of Bishop Matthew of Bresthena's
consecrations of 1948.

In 1977, Archimandrite Kalliopios convinced
Bishop Kallistos to depart from the Matthewite Synod and join the
Florinites. In 1979, Archimandrite Kalliopios again convinced Bishop
Kallistos to depart the Florinites and create his own Synod, by secretly
consecrating 10 bishops in the "dead of the night", one of
these newly ordained bishops being Kallistos himself. Shortly after
this, the Kallistite Synod deposed Auxentios and his bishops, and the
Kallistites reorganized themselves as a new, separate Synod, with an
official government-recognized business entity. Which entity? The one
that Archimandrite Kalliopios had created as a New Calendarist back in
1969!!!

Between 1980 and 1998, the Matthewite
Archimandrite (now Metropolitan) Kirykos Kontogiannis was repeatedly
visited by Sakarellos and various other New Calendarist and Florinite
theologians, asking him to assist them in their task of uniting all the
Old Calendarist groups into one Bloc, and subordinating it to the New
Calendarist State Church, or one of the local Patriarchates, based on
the idea that the Matthewites trace their Apostolic Succession from the
ROCOR, which, in the eyes of World Orthodoxy, was "canonical."
The then Archimandrite Kirykos CATEGORICALLY REFUSED, and regarded that
any such assistance to this cause would be blasphemous. He refused to
take part in the cause for Old Calendarist Ecumenism.

In 1981, the Genuine Orthodox Churches of Greece
and Cyprus, under the presidencies of Archbishops Andrew and Epiphanios,
together with the entire hierarchy, officially again declared that no
cheirothesias ever took place in Greece, but only prayers of absolution.
Several of the bishops also chided Bishop Epiphanios of Kition for not
being entirely honest about the betrayal that occurred in Boston in
1971, where the official "Decision" of the ROCOR Synod was not
revealed, and the Matthewite Synod was kept in the dark about the
existence of this document.

In the early 1990s, Bishops Matthew of Attica
and Chrysostom of Thessalonica of the Matthewite Synod, together with
Archimandrite Efthymios Epiphaniou, began stating that the cheirothesia
was supposedly real, and that the "sin of the cheirothesia"
stained the Matthewite hierarchy. This perversion of historical truth,
and blasphemy of the Holy Spirit, was aided by Sakarellos, and various
other New Calendarist theologians, who were in correspondence with
Patriarch Diodoros of Jerusalem, and were hoping to unite the Matthewite
and Kiousis Synods into one united group, and then subordinate both to
the Patriarchate of Jerusalem. The way in which the Matthewites would be
"recognized" was based on the so-called
"cheirothesias" of 1971. Thus Bishop Matthew of Attica desired
to refer to a supposed "sin of the cheirothesia" in order to
give it SUBSTANCE, as if it had actually occurred, thereby making the
recognition possible. In order to hide this evil plan, the issue
regarding iconography and so-called iconoclasm was used. This icon issue
was actually brought up by Sakarellos himself, who was in continuous
correspondence with Bishops Matthew and Chrysostom. It is even believed
that Sakarellos is the author of the notorious "Second
Encyclical" regarding the icon issue. It must be noted that Bishop
Matthew of Attica was the nephew of Fr. Eugene Tombros, who was
responsible for keeping the Holy Synod in the dark about the acts at
Boston in 1971, and it seems as though the nephew followed the footsteps
of his uncle in trying to subordinate the Church to "World
Orthodoxy" either through the ROCOR or the Jerusalem Patriarchate.
However, this evil plan was unsuccessful, although it caused great
damage and eventually a schism. Unfortunately, the masses among the
schismatics think that the schism was over icons. Little do they know
that the icons are merely a cover-up created by Christodoulos and
Sakarellos.

In 1998, Christodoulos Paraskevaidis was elected
Archbishop of Athens among the New Calendarists, and he announced that
one of his most important tasks would be to "Solve the Old
Calendarist Problem." It was at this time that Sakarellos took an
even more public role among each of the Old Calendarist groups,
attempting to compromise each of them and unite them, first with
one-another, and then with World Orthodoxy. At one stage,
"Archbishop" Christodoulos asked Sakarellos "How is the
Old Calendarist issue going? Have we won them over to our plans?"
To this, Sakarellos replied, "The Florinites are easy, they are
willing to compromise. As for the Matthewites, it is more difficult
because of two obstacles: Kirykos and Gkoutzidis!" This is
referring to Metropolitan Kirykos and the lay theologian Mr. Eleutherios
Gkoutzidis.

Therefore, Sakarellos needed to make use of his
new agents within the Matthewite Synod, namely, the lay theologian
Katsouras, and the notorious mafia Tsakkiroglou family (3 brothers and 3
sisters, all of which occupy important roles in the Matthewite Synod,
and possess a heavy, somewhat demonic, psychological impact on their
subordinates, and one of which was adviser to Archbishop Andrew of
Athens as well as Bishop Andrew of Diavlia), and also the rather weak
Hieromonk Panteleimon, who was adviser to Bishop Nicholas of Piraeus. In
addition to these agents within the Matthewite Synod, Sakarellos also
continued to use his external agents, such as the Florinite
"Bishops" Kalliopios of Pentapolis and Kallinikos of Achaia,
both of which still belonged to the blasphemous business entity created
in 1969 for the purpose of subordinating the Old Calendarists, and all
their Churches and funds, to the State Church of Greece.

Therefore, one of the above agents, Kalliopios
of Pentapolis, published a book revealing that Bishop Nicholas of
Piraeus had secretly blasphemed his Apostolic Succession in the court
magistrates of Piraeus in 1974, and that he had blasphemously stated
that Bishop Matthew of Bresthena "created a second Church in
1937" and that the Apostolic Succession of the Matthewites is
canonical because it is supposedly based on "the cheirothesia it
received from the Russian Orthodox Church Abroad in 1971."
Kalliopios, Sakarellos, and the likeminded Florinites and New
Calendarists, then stated that the Matthewite Synod should enter into
communion with the Kiousis Synod based on this blasphemous declaration
made by Bishop Nicholas of Piraeus, that the Matthewites supposedly
"entered into schism" in 1937 and "returned from
schism" in 1971. BLASPHEMY!!!

Metropolitans Kirykos, Panaretos, Tarasios,
Gorgonios and Galaction protested against this abomination. However, the
Matthewite members in charge of the "theological dialogue"
with the Kiousis Synod were all agents of Sakarellos, namely Bishop
Andrew of Diavlia and the Tsakkiroglou brothers, and of course Nicholas
of Piraeus himself. These blasphemers then compromised at the sessions
of the theological dialogue and "admitted" (falsely and
blasphemously) that "Bishop Matthew of Bresthena was too quick to
break with Former Bishop Chrysostom of Florina" and that
"Bishop Matthew created a SECOND CHURCH", and that the
cheirothesias of 1971 were supposedly REAL, and a basis for entering
into communion with the Florinite Synod, and that therefore the
theological dialogue should only begin with addressing issues "from
1971 onwards, when both Synods had by then received their common source
in the ROCOR." BLASPHEMY!!!

When Metropolitan Kirykos and theologian
Eleutherios Gkoutzidis began sharply protesting against the above
actions, Sakarellos sent out another agent, Kallinikos of Achaia.
However, in this case, Kallinikos of Achaia merely signed the document.
The text is clearly written by Sakarellos himself. In this magazine
article, a speech written by Gkoutzidis in 1978 is used to convict
Gkoutzidis of "heresy" based on a statement referring to the
Holy Trinity as an archetype of the Church, and the members of the
Church as an icon of the Holy Trinity. This theologoumenon is based on
several Orthodox writings (Gospel of St. John the Theologian, Epistles
of St. Paul, Second Epistle of St. Clement of Rome to the Corinthians,
Writings of St. Clement of Alexandria, Divine Liturgies of St. John
Chrysostom and St. Basil the Great, Panarion of St. Epiphanios of
Salamis, Writings of St. Maximus the Confessor, St. Theodore the
Studite, St. Photius the Great, St. Gregory Palamas, St. Symeon of
Thessalonica, St. Nectarios of Pentapolis, and is even found in several
official documents of the Holy Synod from the 1960s onwards). Yet, the
demonic forces of "Old Calendarist Ecumenism" chose to dig up
this speech from 1978 and use it as a means of convicting Gkoutzidis of
heresy.

Is it not amazing how in 1998, the same year
Christodoulos Paraskevaidis became the New Calendarist Archbishop and
declared his desire to solve the Old Calendarist problem, that in this
very year, the Florinite agents decided to dig up two very old issues
and bring them to the surface, in order to cause a schism in the
Matthewite Synod? The two issues being the Court Magistrate Declaration
by Bishop Nicholas of Piraeus as far back as 1974 (!!!) and the speech
by Eleutherios Gkoutzidis as far back as 1978 (!!!). Can people not see
the CLEAR purpose of these issues being brought to the surface by the
evil forces of Old Calendarist Ecumenism? Is it not OBVIOUS that these
are traps of the devil and his servants in their attempts to destroy the
Church? But behold, the gates of hell shall not prevail against Her.

In 2007, the Nicholaitan Synod then caused a
greater mess when they began consecrating bishops of ill repute, namely,
Panteleimon of Piraeus, Ignatios of Larissa and Sevastianos of Kition.
Panteleimon of Piraeus was well-known even while a priest for his rather
"romantic" (almost "erotic") emails he would send to
the four corners of the world, showing off his different vacations to
Greek islands, mountains and zoological gardens. Ignatius of Larissa was
forbidden from serving priestly duties by his own spiritual father due
to a sin that we don't know about, but rather only God, Ignatios and his
spiritual father know. Refusing to accept this epitimia, Ignatios left
his spiritual father and joined the Nicholaitans, who made him into a
bishop. Finally, Sevastianos, who was said to have performed a
homosexual act and was unworthy of the priesthood, and the truth about
this matter was confessed to us by ACCIDENT by Metropolitan Epiphanios
of Cyprus! And yet, Sevastianos, despite the fact he is ineligible for
even the priesthood, has now become a "bishop" in the
Nicholaitan Synod. Are these the acts of a valid canonical Synod? Far
from it!!! For this reason, among other countless reasons, 85% of the
Genuine Orthodox Church of Cyprus departed from "Archbishop"
Nicholas in 2007 and rejected "Bishop" Sevastianos of Kition.
This 85% of the population of the Cypriot Old Calendarists entered into
communion with Metropolitan Kirykos, and have asked him and his fellow
bishops to consecrate the bishop they have elected for their martyric
homeland.

In 2007, the Nicholaitan Synod, in an official
"Encyclical" declared that the cheirothesias had actually
taken place in both Boston and Greece, as REAL cheirothesias!!! What a
perversion of the truth and a blasphemy against the Holy Spirit! And to
give these cheirothesias even further substance, the Encyclical then
"condemns" them as being a "mistake". By condemning
them as being a mistake, the Nicholaitans have given substance to
something unsubstantial, they have given basis to something baseless,
and they have given reality to something fake and having never occurred
at all.

The above-mentioned "Encyclical" also
exists in two "versions." One version does not contain the
signatures of Bishops Galaction and Tarasios, as these two bishops had
stormed out of the Synod meeting, considering it uncanonical and
blasphemous. The other version contains no signatures at all, but
instead has the names of each of the Synod's bishops typed out at the
bottom, including Bishops Galaction and Tarasios, even though they never
signed or agreed with the document. The second "version" of
the Encyclical is also changed in over 50 places, so that it is
substantially different from the original "version."
Additionally, although the Encyclical was signed in November 2007, it
was not released until April 2008! And only the second
"version" (the fake version that wasn't used at the actual
Synod meeting, and which was changed 50 times and not signed by ANY
bishop) was released to the public. Whereas the real "version"
with signatures of only 8 out of the 10 bishops, is not being released
to the public (although we managed to get a copy of it from former
Nicholaitan officials who joined Metropolitan Kirykos recently). Are
these the acts of a canonical Synod, guided by the Holy Spirit? Do
honest, canonical Synods create several "versions" of their
Encyclicals? Do canonical Synods sign one version of an encyclical but
publish another version? Do canonical Synods pretend their entire Synod
signed an encyclical, when in reality two bishops actually did not sign?
Is it not fraud to falsely sign a document with a person's name, who is
clearly in opposition to the said document? Is the Nicholaitan Synod
therefore not guilty of fraud against the persons of Bishops Galaction
and Tarasios? From a spiritual point of view, are they not also guilty
before God for being liars and false prophets before the people of God?
Can a canonical Synod blaspheme its own Apostolic Succession, as the
Nicholaitans have just officially done? The Nicholaitans are clearly NOT
a canonical Synod, but a pack of liars, wolves in sheepís clothing.
Like salt that has lost its savour, they are bishops who have lost their
grace.

After preparing this blasphemous
"Encyclical", the Nicholaitan "Synod" then decided
to "depose" Metropolitan Kirykos. Metropolitans Galaction and
Tarasios also refused to sign this document, although it was immediately
published including their names in the introduction, and signed
"The Holy Synod" as if all bishops had signed. Again, another
graceless act. Furthermore, this document does not contain any
signatures. Just "The Holy Synod." Without signatures, it is
an invalid document, and since the Nicholaitans have failed to provide a
signed document, although Metropolitan Kirykos has asked for it
repeatedly, the Nicholaitans prove to be a false Synod that cannot even
do anything properly, not even a "deposition," not even an
"Encyclical", without it being invalid in and of itself!!!
Again, the acts of a graceless false Synod with no signs of either
spiritual or even material organization. But what was the purpose of
this false "deposition?" This was the purpose: Archbishop
Christodoulos was about to die. He wanted to die knowing that he had
completed his task of compromising each of the Old Calendarist groups,
and that they were all on their way to enter the realms of Old
Calendarist Ecumenism. Archbishop Christodoulos feared that only the
Florinites were won over, while the Matthewites were being prevented
from falling, due to the protests of Metropolitan Kirykos. So what was
the solution to this problem? One that can be understood from the
message from the "Matthewite" traitors, Florinites and dark
forces of Papo-Ecumenism and Judeo-Masonry within the realms of New
Calendarism: "Do not fear, Archbishop Christodoulos! Do not fear
that your plans have been sundered. The Matthewites are now on our side.
They have officially given substance to the cheirothesia of 1971, and
they have deposed Kirykos, so now he cannot stop them from uniting with
the Florinites, and in turn with the State Church. Die in peace, Master,
your plans will be accomplished."

Metropolitan Kirykos, and his fellow hierarchs,
on the other hand, fought the good fight, in the name of God and his
Truth, in the name of the Holy Church for which Christ was crucified and
shed his Blood. Metropolitan Kirykos and his fellow hierarchs never
denied the Holy Confession of the Genuine Orthodox Church of Greece, as
contained in the Historic Encyclicals of 1935, 1944, 1954, 1958, 1976,
1981 and 1985, and repeated this same Holy Confession through the
Encyclicals of 2002, 2003, 2005 and 2008. Additionally, Metropolitan
Kirykos and his fellow bishops never compromised or blasphemed his
Apostolic Succession, as perfectly transferred by the Historic
Consecrations of 1935, 1948, 1995 and 2008.

The Holy Confessor-Hierarchs Panaretos of
Larissa and Gorgonios of Katerini reposed in the Lord in 2003. On the
other hand, two living hierarchs, Galaction of Peristeri and Tarasios of
Berea, are in agreement with Metropolitan Kirykos on all issues, but
hesitate to sever communion with the Nicholaitan Synod, because they
fear they will lose their church buildings, in a similar way that the
Nicholaitans stole a very large Church building and a seven-floor
apartment which Metropolitan Kirykos and his father had built with their
own labours, and at which Kirykosí father, Protopriest Thomas
Kontogiannis, had been parish priest for 30 years. All of this hard work
was STOLEN by the Nicholaitans, who then liked this Church so much that
they transformed it into their "Archdiocese" and it is now the
residence of "Archbishop" Nicholas. Hence, fearing that this
theft of property using police and state courts, will also befall them,
Bishops Galaction and Tarasios continue to commune with the Nicholaitan
Synod, although both of them still do not recognize Nicholas to be the
lawful "Archbishop", and they protest every action, such as
their refusal to sign the blasphemous "Encyclical" regarding
the cheirothesias and the uncanonical and inexistent
"deposition" of Metropolitan Kirykos.

Metropolitan Kirykos, on the other hand, was not
afraid to lose everything earthly, for the sake of preserving the Truth.
"Let them keep the buildings, we will keep the Faith!" (St
Athanasios the Great). Metropolitan Kirykosí Synod is the only Synod
that continues to hold to the Historic Matthewite Encyclical of 1954,
which clearly states that Bishop Matthew of Bresthena continued within
the canonical Church from 1937 onwards, while the former Bishop
Chrysostom of Florina had created a schism, praised Stalin, fallen into
heresy, blasphemed the Holy Spirit, and had died without ordaining any
bishops; while Bishop Matthew of Bresthena always kept the Holy
Confession without fail, and passed the Apostolic Succession to the next
generation.

The Nicholaitans deny this Holy Encyclical of
1954, and believe Bishop Matthew created a "Second Church" in
1937, and that all of the bishops then received a REAL cheirothesia in
1971, which they "condemn", yet in "condemning" it,
they have given it substance, believing it actually occurred, perverting
historical truth and blaspheming the Holy Spirit!

Also, Metropolitan Kirykos still holds to the
Matthewite Synod's official positions, as outlined in the open Epistles
of Archbishop Andrew in 1974, and as officially declared in the Synodal
Meeting of 1981, that what occurred in 1971 was clearly a PRAYER OF
ABSOLUTION, and not a real cheirothesia, and that prayers of
consecration were not read in Greece whatsoever.

The Nicholaitans, on the other hand, have denied
this Council of 1981, and have now declared officially that
cheirothesias supposedly did occur, and that they now
"condemn" them in order to exonerate themselves, when in
reality, they only did this to give the cheirothesias the substance of
reality - something they never had.

Metropolitan Kirykos was left alone in his pure
confession without compromise. Yet, where there is Truth, one is never
alone, for God is there with him. A similar episode had occurred in the
recent past, during the time of St. Matthew the New Confessor and
Myrrhstreamer and Wonderworker, Bishop of Bresthena. He was left alone.
Chrysostomos of Florina had fallen into the heresy of Florinism since
1937, and had declared the New Calendarist, Ecumenist (with Anglicans
back then, now with Papists and even Buddhists) State Church of Greece
to be his "mother church" from which he received
"grace." Chrysostom thus declared the Whore of Babylon, who
had drunk the blood of the martyrs to be his very own
"mother." What blasphemy! Furthermore, Chrysostom of Florina
was a RETIRED bishop, who did not even have a diocese, being only the
FORMER bishop of Florina and current bishop of NOTHING. Chrysostom of
Florina was NEVER the President of the Synod. The President was Germanos
of Demetrias, who fell into Florinism in 1937 and petitioned to join the
New Calendarists in 1944, and when he died, he was buried by New
Calendarists, as was his desire. Chrysostom of Florina then declared
himself "president" of his own faction, although a retired
bishop, with no current diocese whatsoever, cannot be
"president" of anything. Furthermore, he was joined by two
bishops, Christopher and Polycarp, who in 1935 had denied their own
Apostolic Succession, and had stated, "We are not bishops, having
been ordained by schismatics, we are only archimandrites."
Chrysostom received them back in full rank, while the canons demand that
bishops who deny their Faith and grace should be deposed without a
doubt. Germanos of the Cyclades was in prison for two years for
ordaining criminals to the priesthood, and for his very close ties with
a Communist/Socialist Party, which threatened the Greek Government.
Additionally, Chrysostom of Florina had also openly praised Stalin as
"God's faithful servant and vessel." SERGIANISM!!!

Bishop Matthew was clearly the only Bishop left
in Greece who had not fallen into New Calendarism, Ecumenism, Florinism,
or Sergianism. However, the Genuine Orthodox Church of Cyprus was
requesting a bishop. The local dioceses within Greece were also
requesting bishops. The clergy were requesting a governing Synod of
Bishops. Seeing the necessity to perform consecrations, and seeing that
none of the Bishops in Greece were willing to denounce their heresies
and return to the True Faith, Bishop Matthew sought assistance from
bishops abroad. He sent epistles and telegrams to a certain Bishop
Bartholomew who lived in Palestine and had broken from the Jerusalem
Patriarchate due to the uncanonical acceptance of New Calendarist
pilgrims to communion. However, Bishop Bartholomew could not assist him
due to the harsh conditions in Palestine at the time, since they were in
the midst of a war between the Palestinians and the Jews, who eventually
created the illegal state of "Israel." But Bishop Bartholomew
did approve of the decision to consecrate bishops, although he could not
take part in the act due to the war. Bishop Matthew of Bresthena also
corresponded with Bishop Theophanes of Poltava, who was in France, and
although he approved the cause, he could not take part. Finally, Bishop
Matthew sent letters to a Belarusian Bishop who had fled Poland in the
aftermath of World War II and was living in Austria. This could not be
anyone other than Bishop Stephan Sevbo, who had actually been IMPRISONED
in Poland for a time because he refused to serve according to the New
Calendar. However, due to the harsh climate in the aftermath of World
War II, Bishop Stephan of Sevbo could not assist Bishop Matthew in the
consecration of bishops.

Therefore, Bishop Matthew progressed to the use
of ecclesiastical economy, which is permitted in times of persecution,
for a new bishop to be consecrated by a single bishop. Now, according to
the local canon law of the Church of Cyprus, if the episcopate of the
Church of Cyprus is extinguished such as what happened during the Uniate
Captivity in the 13th Century, and again after the Ottomans had murdered
all the Cypriot Episcopate in 1821, according to the local canon charter
of the Cypriot Church, it is then up to the clergy and laymen of Cyprus
to elect their own hierarchs, without the aid of bishops, and that the
elected bishops are to then be ordained by bishops of a neighbouring
local Church. Therefore, since the Genuine Orthodox Church of Cyprus had
remained without canonical hierarchs since 1928, when the new calendar
was introduced there, it was up to the local clergy and laymen of Cyprus
to elect a candidate and present him for consecration. The Local Church
of Cyprus elected the renowned Fr. Gideon, Igumen of Xenophontos
Monastery on Mt. Athos. Bishop Matthew then called an extraordinary
council in the presence of 12 Archimandrites and several other clergy
from throughout Greece, representatives from Cyprus, Central Europe and
elsewhere. The Holy Synod then decided to elect and consecrate Fr.
Gideon, Igumen of Xenophontos, as Bishop of Trimythus in Cyprus. As the
official decision states, the Holy Synod advised that the consecration
be performed by His Eminence, Bishop Matthew of Bresthena, assisted by
12 Archimandrites serving as witnesses to the consecration. Bishop
Matthew then performed the consecration and renamed Fr. Gideon as
"Spyridon." He therefore became "Spyridon of
Trimythus", carrying the exact name and title of that Glorious
Hierarch of Cyprus who Confessed Christ boldly at the First Ecumenical
Council. Bishops Matthew and Spyridon then elected and consecrated
Bishops Andrew of Patras, Demetrios of Thessalonica and Kallistos of
Corinth. These bishops later consecrated more bishops, and so on and so
forth until today's Metropolitan Kirykos of Mesogaias and Lavreotikis.

Now, Metropolitan Kirykos was in a similar
position, being the only canonical and right-believing Orthodox Bishop
in Greece. He begged the Nicholaitans to repent, but instead they
perpetuated their blasphemy through their "Encyclical" of 2007
regarding the "cheirothesias." Since Metropolitans Galaction
and Tarasios did not sign this blasphemous "Encyclical",
Metropolitan Kirykos asked them to finally take a stance against the
Nicholaitans instead of sitting on the fence. But Galaction and Tarasios
chose to continue their communion with the Nicholaitans and
"protesting from within." Therefore, Metropolitan Kirykos
began questioning whether canonical, right-confessing bishops existed in
the rest of the world. He had tried to get into contact with
Metropolitan Vitaly in 2005, to find out whether Metropolitan Vitaly's
repentance of 2002 was genuine, and if he really renounced Kyprianism.
But Metropolitan Kirykos was not able to get into contact with him.
Metropolitan Kirykos began asking about other bishops, but none of them
held a true Confession of Faith.

However, out of nowhere, five bishops arrived
from Russia, right to his doorstep in Koropi, asking him if he was
interested in uniting with them, because they had examined all the Old
Calendarists in Greece and only found Metropolitan Kirykos to be a true
Confessor. Discussions began, but things were somewhat complicated, so
the Russian delegates returned home for the time being, although
correspondence still exists. Three months later, three other Russian
bishops, from another Synod arrived at Metropolitan Kirykosí doorstep,
stating that they have studied all the Greek Old Calendar groups and
find only Metropolitan Kirykos to be canonical and a true Confessor, and
want to establish ecclesiastical communion. These bishops discussed a
few issues, then returned to Russia.

Three months after this, a priest arrived from
Romania, with this same message, that they seek communion with
Metropolitan Kirykos. The difference in this case is that Metropolitan
Kirykos had known about these Romanians from as early as 1998. At the
same time Cozma of Romania was seeking communion with the Matthewites,
it was also discovered that there is a certain "Catacomb Church of
Romania" that no one knows much about. By the year 2003, several
layman in the Matthewite Synod, including myself, had begun continuous
correspondence with various laymen of this Catacomb Romanian group.
During this year, 2003, we prayed that one day we would be in communion,
and that the Romanian's spiritual fathers, Cassian and Gherontie,
together with my spiritual father, Bishop Kirykos, would commune from
the same cup of Communion in our Lord Jesus Christ.

However, other Synods were also interested in
the Romanian Bishops Cassian and Gherontie. Thus, while correspondence
between this group and myself was open, no decisions were made on either
side.

In the meantime, the "Macarians" had
sent one of their bishops, Christopher of Mesogaias, to Romania, to meet
with the Romanian Bishops Cassian and Gherontie. However, Cassian and
Gherontie were displeased with his half-twisted two-timing
"confession of faith" which was a cross between Matthewite and
Florinite, being neither one, nor the other. Also, when the Macarians
found out that Cassian and Gherontie BAPTIZE new calendarists, they were
shocked and could not reconcile this canonical practise with their own
false Florino-Akakian ideology.

Then Bishop Anthony of Moldova, of the Russian
Orthodox Church in Exile, visited them. He recognized them as valid and
desired communion but needed approval from his Synod. The Romanian
Bishops Cassian and Gherontie were not pleased with the ROCOR's history
of not holding a true Confession.

Bishops Cassian and Gherontie then decided only
the Matthewite Synod really confessed the Truth. However, being misled
by false articles on the internet by the Nicholaitans, the Florinites,
Vladimir Moss, and other agents of Old Calendarist Ecumenism, who had
perverted the Truth and written articles against Metropolitan Kirykos,
the Bishops Cassian and Gherontie were unaware of the issues at hand,
and sent a letter to the Nicholaitans, thinking them to represent the
Matthewites.

However, since the Nicholaitans are spiritually
and physically unorganised, and do not compromise a real Synod with
valid decision-makers and valid decisions, but rather a den of wolves
who cannot make even one canonical decision, the Nicholaitans lost this
opportunity. Since the Nicholaitans have no canonical concept of
"SYNOD", they did not even address this issue. Bishops Cassian
and Gherontie sent their letter, and waited for 6 months and did not
receive a reply. When they again asked for a reply, they received a
letter signed only by one bishop, which stated, "come to Greece and
we will read you a cheirothesia." AGAIN... this schizophrenic
preoccupation with "cheirothesias" among the Nicholaitans!!!
Bishops Galaction and Tarasios confirmed that the very issue of the
Romanian Synod's letter was not even addressed or discussed by any Synod
meeting of the Nicholaitans! They didn't even bother to discuss it
Synodically. The majority of the Nicholaitan bishops were probably even
unaware of the issue. This lukewarm, demonic lack of enthusiasm (which
in this case is nothing more than a lack of GRACE) within the
Nicholaitan Synod, is another reason why that Synod will have no future,
in addition to its denial of its own apostolic succession and blasphemy
against the Holy Spirit. The letter by Bishops Cassian and Gherontie was
probably only read by the rather "romantic" (if you dare read
some of his writings you would cringe) "Bishop" Panteleimon of
Piraeus, otherwise it was perhaps only read by Maximos Tsakkiroglou,
after which the "Reply" signed by only one bishop was sent out
6 months after the letter was received!! So much for "Holy
Synod." Neither is it Holy, nor is it a Synod. It is NOTHING.

Bishops Cassian and Gherontie therefore sent one
of their priests to Greece, and he arrived in Koropi. He asked
Metropolitan Kirykos for his confession of faith, and once the priest
heard it he was very impressed. It clearly matched their own Confession.
The priest returned to Romania and gave a good report. The next thing we
heard was that Bishops Cassian and Gherontie said they await Bishop
Kirykos to meet them in Romania.

After six months of discussion, and after
signing joint declarations of Confession of the Faith, and after
anathematising all the heresies in these joint declarations, Bishops
Kirykos, Cassian and Gherontie entered into communion based on the
Confession of Faith. The Apostolic Succession of the Romanian bishops
was also discussed, and from all the documents and witnesses it was
proven that the Apostolic Succession of the Romanian Synod was valid and
that the Romanians constituted a real church based on the correctness of
their Apostolic Succession. Archbishop Victor Leu definitely had a
correct confession of Faith. One of his consecrators, Archbishop Stephan
Sevbo was also a confessor, and even went to prison for observing the
Old Calendar. But the problem is with the other consecrator,
Metropolitan Seraphim Lade. He was received into communion from Russia
as a canonical member of the ROCOR Synod, and was received by confession
of faith against Renovationism, Modernism and Sergianism. He then
travelled to Bessarabia where he assisted the Old Calendarists who
refused to submit to the New Calendarist Romanian "Patriarch"
Miron Cristea. In a letter to Archbishop Andrew of Athens in 1972, the
then Metropolitan Vitaly Ustinov of Montreal commemorates Metropolitan
Seraphim Lade for his Confession and works in Bessarabia for the sake of
preserving the Old Calendar. He was even expelled from Romania at the
demands of "Patriarch" Miron Cristea. It is unknown what
confession Seraphim Lade had in 1949 when he consecrated Bishop Victor
Leu, however, according to the testimony of several Romanian clergy who
knew Bishop Victor Leu, he had told them "Had the bishops who
consecrated me not been Confessors of Orthodoxy against Innovation of
Modernism, Ecumenism and Communism, I would not have accepted ordination
from them. If I was to accept ordination from just anyone, I would have
been ordained by my own father who was a New Calendarist bishop."

However, in such cases, the Holy Canons and
writings of the Holy Fathers must be employed. Thus, according to the
writings of St. Theodore the Studite, whose canon is quoted in the
Synodal Decision, the bishops of the Romanian Catacomb Church were
accepted based on their Confession of Faith, and their Apostolic
Succession was sealed by the Act itself, which Metropolitan Kirykos read
out aloud during the Divine Liturgy, just prior to entering into
communion with them. The Decision states "By this act we RECOGNIZE,
SEAL AND APPROVE your Apostolic Succession, asking the Holy Spirit to
fill anything that may be lacking, and known only to God."

(I have this canon of St. Theodore the Studite,
which is referred to in the Synodal Act, but I only have it in Greek. I
am unaware if St. Theodore the Studite's works are available in English,
or if there is anyone willing and capable to make a good translation of
it.)

Metropolitans Kirykos, Cassian and Gherontie,
together with the clergy of the Local Churches, proceeded with the
election and consecration of new bishops.

So far the Synod consists of:

Metropolitan Kirykos of Mesogaias (Greece)

Metropolitan Cassian of Moldavia (Romania)

Metropolitan Gherontie of Vrancea (Romania)

Metropolitan Matthew of Nairobi (Kenya)

Metropolitan Seraphim of Kiev (Russia)

It is planned that a bishop will soon be
consecrated for Cyprus, two more bishops will be consecrated for
Romania, and another bishop will be consecrated for Greece.

The Synod of Metropolitan Kirykos currently has
the following statistics:

GREECE:

1 cathedral in Athens (with 3,000 parishioners)

8 parishes throughout Greece (each with 50 to
100 parishioners)

2 monasteries

1 convent

6 chapels throughout Attica

CYPRUS:

1 cathedral in Limasol (with 3,000 parishioners)

10 parishes throughout Cyprus (each with 80 to
100 parishioners)

1 monastery

2 convents

ROMANIA:

1 cathedral in Bachau (with 5,000 parishioners)

1 cathedral in Vrancea (with 5,000 parishioners)

10 parishes throughout Romania (each with 100 to
200 parishioners)

2 monasteries

2 convents

KENYA:

1 cathedral in Nairobi (with 5,000 parishioners)

10 parishes throughout Kenya (each with 1,000
parishioners)

1 monastery

FORMER USSR:

1 cathedral in Kiev, Ukraine (with 100
parishioners)

8 parishes throughout former USSR

1 monastery in Galicia, Ukraine

1 hermitage in Barnaul, Russia

UNITED KINGDOM:

1 parish in Birmingham

CANADA:

1 parish in Vancouver

1 parish in Montreal

AUSTRALIA:

1 parish in Sydney

CROATIA:

1 parish in Zagreb

Therefore the Synod of Metropolitan Kirykos
currently consists of approximately 76 communities scattered throughout
the world, with an inflow of new priests and communities petitioning to
join the Synod. Additionally, 3 other Synods are interested in entering
into communion with us, and the issues are still being discussed. So the
Synod of Metropolitan Kirykos is a very significant one, apart from
being the REAL Genuine Orthodox Church, it is also of global span, and
may possibly soon also be the largest existing Traditionalist Synod.